A Supplement to Knowledge and Practice, Part 1 · Chapter 4 · Section 2
SECT. II. Of the Holy Catholick Church.The Holy Catholick Church.
THat which we are bound to believe concerning the Holy Catholick Church is this, viz. that Chriſt hath a Church upon the earth, which for the latitude and extent thereof may be called Catholick, and for the Piety of the Profeſſors thereof may be called Holy. In the treating of which, I ſhall ſpeak. 1. Of the name. 2. Of the nature of the Church. 3. Of the diſtinctions of it. 4. Of the notes of it.
1. Of the name. Church is a name not found in all the writings of the Old Teſtament, in which the body of Gods people is repreſented to us after a figurative manner of Speech, by the names of Sion and Jeruſalem, Pſal. 87.2. The Lord loveth the Gates of Zion more then all the dwellings of Jacob, and Pſal. 112.6. Pray for the peace of Jeruſalem; they ſhall proſper that love thee. The name Church occurreth not till the time of the Goſpel, and then it was impoſed by our Saviour. For no ſooner had Peter made this confeſſion for himſelf and the reſt of the Apoſtles, Thou art Chriſt the Son of the living God, Mat. 16.16. but preſently our Saviour adds, upon this Rock (that is, the rock of this confeſſion, or upon this Truth whereof thou haſt made profeſſion) will I build my Church. As if he ſhould have ſaid, This profeſſion, or this Faith which thou haſt profeſſed, ſhall be the foundation of Believers, eſpecially the object of this faith and confeſſion, viz. I my ſelf who am the true Meſſias. The Greek word for Church is foreign which ſignifies coetum evocatum, a choſen or ſelected company, a company called forth of the world or choſen out of others to profeſs Faith in Chriſt, and to worſhip the true God according to his will. And hereby is to be underſtood the body collective of all Gods people profeſſing Faith in Chriſt, though made up of ſeveral particular Congregations, which have been called by the grace and goodneſs of God to a participation of his Word and Sacraments and other outward means of eternal life. The Church therefore in the language of the New Teſtament doth alwayes ſignifie a company of perſons profeſſing faith in Chriſt. Single perſons ſo profeſſing, are members of the particular Churches to which they appertain. And all thoſe particular Churches are members of the univerſal or Catholick Church, which is one by unity of aggregation, not only of many perſons, but alſo of many Congregations of believing and baptiſed perſons. The Church is therefore one, though the members be many; And there are ſeveral things wherein the members of the Catholick Church do agree, and ſeveral things alſo wherein they differ. The things wherein they differ are theſe.
1. The members of the Church are not all of the ſame age or ſtanding in Chriſt. Some are Babes, ſome Young men, and ſome are Fathers, 1 John 2.12, 13, 14.
2. They are not all of the ſame degree of ſtrength. Some are of ſmall ſtrength, and have need to be fed with milk and not with ſtrong meat. Some are weak in Faith and apt to be offended, whom the ſtronger muſt take heed of offending. Some are of ſounder underſtandings, and others are tainted with errors and corrupt opinions.
3. They have not all the ſame degree of gifts, nor the ſame ſort of gifts.
4. They are not all of the ſame uſefulneſs and ſerviceableneſs to the Church. Some are as Pillars, Gal. 2.9. Some are fit to be teachers of others, ſome ſo live that the Church hath much benefit by their lives, and great loſs by their deaths. And ſome are ſuch troublers of it by their weakneſſes and corrupt diſtempers, that their death is ſome eaſe to the places where they did live.
5. They are not all the ſame in regard of office. Some are appointed to be Paſtors, Teachers, Elders, Overſeers and Stewards of the myſteries of God, and to feed the flock, and to be their Rulers in ſpiritual things. And ſome are the Flock, commanded to learn of them and to have them in honour and high eſteem for their works ſake, and to obey them. As there are diverſity of gifts, ſo alſo of offices.
6. They have not all the ſame imployment. The Magiſtrates work is of one kind and the Miniſters of another. There is one ſort of duties belongs to Parents, and another to Children, one to M…ſters, and another to Servants.
7. All the members of the Church are not to be equally honoured and loved. Even among the Elders there are ſome that are worthy of double honour. Some are of high and excellent gifts and graces; and as more of God doth ſhine forth in them, ſo a greater love and honour is due to them.
8. The members of the Church will not have all an equal degree of glory, there being a great inequality in their graces and the ſervices they have done for God in this World.
And ſo much of the things wherein the members of the Church do differ.
2. Let us conſider what are the things wherein they agree.
1. The members of the Catholick Church (ſtrictly taken as comprehending only the true living members thereof) have all one God, the fountain of their being and happineſs, and are all related to him as Children to one Father, Eph. 4.6.
2. They have all one Head, Redeemer, Saviour, and Mediator, Jeſus Chriſt, to whom they are all united.
3. They have all one Holy Ghoſt dwelling in them, illuminating, ſanctifying and guiding of them, and are all animated by this one Spirit, 1 Cor. 12.13.
4. They have all one principal ultimate end, which is the glory of God and their own eternal Salvation, which they all aim at, hope for, and expect. Eph. 4.4.
5. They have all one Goſpel which teaches them the knowledge of Chriſt, and the things appertaining to their Salvation.
6. 'Tis one kind of Faith that by the holy Doctrine is wrought in their Souls, though the degrees be various: and in the main eſſentials of Chriſtianity they uſually agree, though in leſſer things there is ſometimes much difference among them, Eph. 4.5.
7. There is one new diſpoſition or holy nature wrought by the ſpirit of God in them all. And the affections predominant in them have one and the ſame object. Sin is the chiefeſt thing that all of them hate; the diſpleaſing of God is the chief thing they all fear; and God in Chriſt is the prime object of all their loves.
8. They have all one rule or law to live by. The moral Law is to them all a rule of life.
9. They are all entred into one and the ſame Covenant to renounce the World, the Fleſh and the Devil, and to give themſelves up ſincerely to the ſervice of God the Father, Son and Holy Ghoſt.
10. They agree in a ſpecial love to the whole Church, and deſire of its welfare. And though there may be ſome differences (through miſtake) between ſome particular members, yet they deſire and pray for the ſafety of the whole.
11. They agree in their love to all the Ordinances and inſtitututed means of Grace, and make uſe of them in order to their improvement in holineſs.
And thus much of the things wherein the members of the Catholick Church do agree.
2. We come to conſider the nature of this Church. There are two things by which the nature of this Church may be diſcerned from ſuch other publick Aſſemblies which may ſeem to lay claim to this title. 1. Holineſs. 2. Catholiciſm or Ʋniverſality. Now this Church may be called Holy. 1. In reſpect of its vocation. All the members hereof are called unto, and engaged unto Holineſs. 2 Tim. 2.19. Let every one that nameth the name of Chriſt, depart from iniquity. The end of Chriſts gathering them out of the World to be his people is, that they may be holy and a peculiar people to himſelf, zealous of good works. Thus Moſes ſpeaking of the Congregation of Iſrael, Deut. 7.6. Thou art an holy people unto the Lord thy God. That is, they were ſo by deſtination and engagement, though many of them were not really ſo… 2. The Church may be called holy, becauſe it trains up people in the wayes of holineſs and godlineſs. 3. It may be called holy in reſpect (though not of the greater yet) of the better part of it, whom God hath ſanctified by the graces of his holy Spirit. The other Attribute of the Church is Catholick. Catholick as it is not in the Scriptures, ſo was it not anciently in the Creed, but inſerted by the Fathers of the Conſtantinopolitan Council. It ſignifies General or Ʋniverſal. Now the Church is called Catholick.
1. In reſpect of place. It being not now ſhut up in the narrow bounds of Judea, but diffuſed through the World. 2. In reſpect of perſons. All ſorts of perſons being promiſcuouſly called to Faith in Chriſt. Neither Jew nor Gentile, neither bond nor free being excluded, Gal. 3.28. 3. In reſpect of times; It comprehending all the Faithful that have been in all times and ages ever ſince the giving of the firſt promiſe [that the ſeed of the woman ſhould bruiſe the Serpents head.] And to our Saviours dayes; and ſince then to the age in which we live, and is to contitinue from hence by a continual acceſſion to the end of the world. Nay it doth not only include that part of the Church is now militant on earth, but that alſo which is triumphant in Heaven. Both they with us and we with them make one body myſtical, whereof Chriſt is the Head. And all together, together with the antient Patriarches and other holy men of God, which lived under the Law, do make up that one glorious Church, which is called in the Scriptures, the general Aſſembly, the Church of the firſt born, whoſe names are written in the Heavens. Heb. 12.23. Catholick then the Church may be called in regard of extent, whether we conſider time, place or perſons. 4. In reſpect of Doctrine, becauſe it maintains the Catholick Doctrine, quae ſemper, quae ubique, quae abomnibus credita eſt, Adverſus Haereſes c. 3as Lirinenſis (d) ſayes, which hath allwayes, and in all places, by all ſorts of real Chriſtians been received as Orthodox. Catholick in this ſence is the ſame with Orthodox, and a Catholick Chriſtian the ſame with a true profeſſor. A private Chriſtian may be called Catholick in this ſenſe. And thus the Fathers of the pureſt times made uſe of this word Catholick to diſtinguiſh themſelves from Hereticks, according to that famous ſaying of Pacianus; Chriſtianus mihi nomen eſt, Catholicus cognomen. Chriſtian (ſaith he) is my name, and Catholick my ſir-name. By the one I am known from Infidels, by the other from Hereticks. And ſo long as the main body of Chriſtians retained the form of wholſom words, and kept the unity of the Spirit in the bond of peace, it ſerved fitly for a diſtinctive mark to know an Orthodox Profeſſor from an Heretical. But when the main body of the Church was once torn in pieces, and every leading faction would be thought the true Church of Chriſt, they took to themſelves the name of Catholicks alſo. And thus our great Maſters in the Church of Rome have appropriated to themſelves the name of catholicks, accounting all men Hereticks that differ from them, and do not hold communion with them in their errors. And then they defend themſelves by the name of Catholicks, from having dealt unjuſtly with their fellow Chriſtians, men every way more Orthodox than themſelves. But let them talk what they will, the Church which is truly Catholick containeth within it all thoſe Congregations, which are truly the Churches of Chriſt. And all perſons whatſoever who are true Chriſtians belong to it. So that whoſoever is not of the Catholick Church, cannot be of the true Church, out of which ordinarily there is no Salvation.
3. I come now to the diſtinctions of the Church.
1. The Church of Chriſt may be conſidered either as
Militant or
Triumphant.
The Church Militant is that company of Chriſtians here on earth who are in warfare, warring againſt Satan, the World and the Fleſh.
2. The Church Triumphant are thoſe Saints who having vanquiſhed and overcome thoſe adverſaries, do now reign and triumph in Heaven. This diſtinction is founded upon Epheſ. 3.14, 15. Where the Apoſtle ſayes, I bow my knees unto the Father of our Lord Jeſus Chriſt, of whom the whole Family in heaven and earth is named. The Family in Heaven is the Church Triumphant. The Family on Earth the Church Militant: of which the Apoſtle himſelf was one when he ſaid 2 Tim. 4.7. I have fought a good fight, I have finiſhed my courſe, I have kept the Faith. The Triumphant we may read of, Rev. 7.9. After this I beheld, and lo, a great multitude, which no man could number, of all Nations, and Kindreds, and People, and Tongues, ſtood before the Throne, and before the Lamb, cloathed with white Robes, and Palms in their hands. Having thus premiſed this diſtinction of the Church Militant and Triumphant. I come now to ſpeak particularly of the Church Militant.
1. Then we muſt know that the Churcrh Militant here on earth conſiſts partly of ſuch as are truly of it, partly of ſuch as only in reſpect of their outward profeſſion belong to it. As the Holy Ghoſt ſpeaks, Rev. 2.9. of ſome who profeſſed themſelves Jews, I know the Blaſphemy of them that ſay they are Jews and are not, but are the Synagogue of Satan: ſo we may ſay of ſome who profeſs themſelves Chriſtians, that they are very far from being ſuch in truth and reality. For prophane perſons and hypocrites are rather in the Church than of it.
The Militant Church is either viſible or inviſible. The viſible Church is a viſible company of people profeſſing the Goſpel, whether they do it in truth and ſincerity, or no. It doth conſiſt of good and bad. It is compared to a net caſt into the Sea which gathered of every kind, &c. Matth. 13.47. And to a field wherein were both wheat and tares, Matth. 13.24. And to a great houſe wherein are veſſels of ſeveral ſorts, ſome to honour, ſome to diſhonour, 2 Tim. 2.20. The inviſible Church conſiſts of ſuch as truly are what they profeſs themſelves to be. It is called inviſible becauſe it is not viſible to the eyes of men. They can ſee the profeſſion, but whether it proceed from the heart or no they cannot ſee. The Inviſible Church therefore is hid in the viſible, and there is no more difference between them, than between the whole and a part.
3. The Church Militant is diſtinguiſhed into Particular and Ʋniverſal; A particular Church is a company profeſſing the Faith, in ſome particular place. Thus we read of the ſeven Churches of Aſia, Rev. 1.7. that is, Churches that were in ſeven Cities in Aſia, as appears verſe 11. Yea we read of Churches in particular houſes, as in the houſe of Aquila and Priſcilla, Rom. 16.5. and in the h…uſe of Nymphas, Col. 4.15. The univerſal Church is the whole company of Believers that profeſs Faith in Chriſt throughout the world. All Chriſtians as Chriſtians who profeſs and hold the eſſentials of Chriſtianity are the Catholick or univerſal Church. And all Congregations conſiſting of lawful Paſtors, and Chriſtian people, aſſociated for perſonal communion in the worſhip of God, and holy living, are particular true Churches, though they may alſo much differ in degrees of purity. This is the univerſal Church, as upon earth. Otherwiſe, as I ſaid before, the univerſal Church comprehends both the Saints on Earth and the Saints in Heaven. The Church of Rome moſt abſurdly affects to be called the Catholick Church, yea Roman Catholick. Cathotholick imports the univerſal Church, and Roman but a particular. The Church of Rome was once indeed an eminent part, (yet but a part) of the Catholick or Ʋniverſal Church. But now ſhe is ſo degenerate and corrupt, that ſhe is termed Babylon. Rev. 1.7. And the people of God are commanded to come out of her, Rev. 18.4. And I heard another voice from Heaven ſaying, come out of her my people, that ye be not partakers of her ſins, and that ye receive not of her plagues, Did the Church of Rome in the Apoſtles dayes worſhip Images? Did it pray to Saints? Did it pray for the Dead? Did it perform its Divine Worſhip in an unknown tongue? Did it withhold the Cup from the Laity? Was this the Primitive practice of the Church of Rome? I ſuppoſe the Romaniſts themſelves will not aſſert it. We can make it appear that we hold the ſame Faith that was of old delivered to the Saints, and that we have not departed farther from the Church of Rome than they have departed from this Faith and the truth of Chriſtianity. Yet the Papiſts notwithſtanding uſe to ask us, where was your Religion before Luther? To which we anſwer wherever there were any true and real Chriſtians before Luther, among them was our Church. This is the Church we profeſs our ſelves of. And ſurely there were many more more Chriſtians at that time in the world then thoſe that were in the Cummunion of the Church of Rome. 'Tis true Chriſtianity that makes any to be Chriſtians, and members of the Catholick Church; it is not every inferiour truth that doth ſo; neither doth every error caſt a man out of it. That Church then which comprehended all the true Chriſtians in the World is the Church we were of before Luther. We do not confine the Catholick Church to any Sect or Party. Proteſtants we hold are the ſoundeſt part of this Church, but not the whole Church. All within the Communion of the Church of Rome that are true Chriſtians we allow to be of this Church. And the ſame we ſay of the Greeks, Armenians, Ethiopians, Abyſſines, or any other profeſſing Chriſtianity. And though the Papiſts talk much of Antiquity, if they will try whether their Doctrine or ours be the ſounder, we are willing to appeal to Antiquity. Let the eldeſt way of Religion carry it. We are of a Religion that is not leſs then ſixteen hundred years old. For we hold the Doctrine delivered by Chriſt, and his Apoſtles, which they have ſhamefully departed from. But the Papiſts farther ask us, If their Church be not the true Church, what is become of our Fore-fathers who died in the Communion of their Church? We anſwer, They might live and die in the Communion of that Church and yet be free from many of the groſs errors in it. And God might graciouſly paſs by their ignorance and weakneſs, who had not ſo great a light as we have to ſhew them the error of the Romiſh Church. We do therefore in Charity think, that ſome of our Anceſtors formerly, and ſome of the Papiſts at this day who hold and believe the main Articles of the Chriſtian Faith, and do live good lives according to their knowledge, may be ſaved; but not by their Popery, but by their Chriſtianity.
And thus much of the diſtinctions of the Church.
4. I come now in the laſt place to ſpeak of the notes of the Church, which are theſe three. 1. True and ſound Doctrine preached. 2. Right adminiſtration of the Sacraments. For as thoſe are more or leſs purely adminiſtred, ſo the Church is more or leſs pure. 3. Obedience to Chriſt and his Doctrine. Diſcipline indeed is neceſſary for the preſervation of the Church, in purity of Doctrine and Manners; yet it belongs not to the very being, but to the well being of it. But here a queſtion may ariſe. How is the Church ſaid not to erre? Anſw. 1. The whole doth not erre, though ſome particular Church may. 2. The Church doth not erre univerſally though in ſome points of Doctrine it may, which are not eſſential or fundamental to Salvation.
Let us now conſider what improvement we are to make of this Article.
1. This ſhews us the admirable priviledge of every truly regenerate ſanctified perſon, who is moſt certainly a member of the true Catholick Church. All true Chriſtians are Catholicks in a better ſenſe than the Romaniſts uſe that word. But whoſoever is wicked and prophane, let them talk they are for the Church, &c. 'tis manifeſt they are not members of Chriſts Holy Catholick Church.
2. All that are true members of the Catholick Church, ſhould keep cloſe to the Catholick Rule of Faith and Life, which is the will of God revealed in the holy Scriptures.
3. They ſhould labour for a Catholick Spirit, and Catholick affections which may incline them
1. To love all Chriſtians as Chriſtians for Chriſts ſake, though they may differ from them in ſome particulars. A true Catholick Spirit is for union among all the People of God.
2. To compaſſionate all real Chriſtians in their ſufferings and afflictions, Rom. 12.15, 16.
3. To pray earneſtly for the proſperity of the Catholick Church, and to be ſolicitous and much concerned touching the welfare thereof. And all true members of the Catholick Chhurch may comfort themſelves with this conſideration, that they have a ſhare in the paayers of this Catholick or Ʋniverſal Church now Militant upon the Earth.